A Short Explanation of Hebrews, Chapter 6
The summe of Chap. VI.
THEREFORE, allbeeit you bee rude, yet praesupposing you are so setled in the groundes of Fayth, Repentance, Baptisme, &c. that you shall not renounce them agayne, I will leade you on a little farther, if GOD please, Vers. 1▪ 2.3. For, if after cleare conviction of the Trueth, a man, voluntarilie, revolt, and fall awaye, from the groundes of true Religion, there is neyther Repentance, nor MercieMercy, for such a man; because hee, maliciouslie, doeth what hee can, to put Christ to as great a shame, as those who first crucified him, Vers. 4.5.6. And, as GOD blesseth those who bring foorth Fruits by his manuring of them, Vers. 7. So is it justice, that hee curse such as growe worse after manuring, Vers. 8. But I hope better of you, Vers. 9. As the Fruits of your Fayth giuegive mee warrand, Vers. 10. Onelie that you may bee more and more assured, continue diligent, Vers 11. And followe the Example of the Faythfull before you; in hope of the Inheritance, Vers. 12. For, the Promise made to Abraham, and the Faythfull his Children, is verie sure, confirmed by an Oath, Vers. 13.14. And Abraham, at last, obtayned it, Vers. 15. For, as an Oath endeth stryfe amongst men, Vers. 16. So, to ende our stryfe with GOD, in missbelieving of him, hee sware the Promise to Abraham, and to his seede, Vers. 17. That vponupon so solide Groundes, as are GOD'S Promise, and GOD'S Oath, wee might hauehave Comfort, who hauehave fled to CHRIST▪ and hope for his helpe, Vers. 18. Which Hope, i… as an Ancre, which will not suffer vsus to bee driven from Heaven, where CHRIST is established, Eternall PRIEST, after the Order of Melchisedek, Vers. 19.20.
The Doctrine of Chap. VI.
Vers. 1. THerefore, leaving the Principles of the Doctrine of CHRIST, let vsus goe on, vntounto Perfection; not laying agayne the foundation of repentance from deade works, and of fayth towards GOD.
1. FROM the Reproofe of their dulnesse, bee draweth an Exhortation, To amende their pace, and goe forwardes. WHICH TEACHETH VSUS, That the conscience of our by-gone slippes, and sloathfullnesse, should bee a sharpe spurre, to dryue vsus to a swifter pace, for overtaking of our Taske.
2. Hee calleth the Principles of Religion, … Principles of the Doctrine of CHRIST.
THEN, 1. The Doctrine of CHRIST, is the summe of Religion. Hee that hath learned CHRIST well, hath learned all. 2. Nothing to bee taught in CHRIST'S House, but HIS DOCTRINE, which commeth from him, and tendeth to him.
3. Hee leaveth the Principles, and goeth on to Perfection. THEN, 1. There are two partes of Christian Doctrine: one, of the Principles of Religion; another, of the perfection thereof. 2. The Principles must first bee learned, and the foundation layde. 3. When people hauehave learned the Principles, their Teachers must advaunce them farther, towardes Perfection.
4. Hee sayeth, hee will not laye agayne the foundation: praesupposing it is so layde, as it needeth not to bee layde agayne. Or, if they make Apostasie, after once laying, can not bee layde the second tyme.
THEN, The groundes of Religion, must bee so solidlie learned, as they may well bee bettered afterwardes, by addition of farther knowledge; but never raysed agayne: and must bee so soundlie believed, as they never bee renounced agayne.
5. Hee reckoneth a number of fundamentall poyncts of Doctrine: and first, of repentance from dead workes: so hee calleth our workes, before conversion.
THEN, 1. It is a mayne poynct of the Catechisme, to belieue, that all our workes, before repentance, and conversion, are but dead workes: that is, sinnes making vsus lyable to death. 2. If repentance bee not learned from these workes, the rest of the Building wanteth so much of the Foundation.
6. In joyning the Doctrine of Fayth, as the next poynct, HEE GIVETH VSUS TO VNDERSTAND, That it is as necessarie a ground of Religion, to teach a penitent to belieue in GOD, as to teach the Believer to repent.
Vers. 2. Of the Doctrine of Baptismes; and, of laying on of Handes; and, of resurrection of the dead; and, of eternall judgement.
1. THE Doctrine of BAPTISMES, in the plurall number, hee maketh a third fundamentall Doctrine: And so maketh it NECESSARIE, That the significations of Baptisme bee taught, that the people may learne to put difference betwixt outward Baptisme by the Minister, which an hypocrite may hauehave, and the inward Baptisme by the Spirit, which CHRIST bestoweth vponupon his owne Elect; and, that they bee instructed in the nature of this Sacrament, and the signification thereof: yea, and of the Baptisme of suffering affliction for the Gospell, wherevnto the outword sacrament of Baptisme obliedgeth.
2. The fourth fundamentall Poynct, of the Doctrine of the Catechisme, hee maketh the Doct…ine of the laying on of handes. Now, handes were in a speciall manner imposed: First, In the bestowing of Spirituall and miraculous Giftes, for the confirmation of new Convertes in the Primitiue Church, ACT. viij.17.18. Which endured vntill Christian Religion was sufficientlie confirmed vntounto the Worlde, to bee Divine. Next, Imposition of handes was vsed in the Ordination of Office-bearers in the Church, both Extraordinarie, and ordinarie, I. TIM iiij.14. and Chap. v. 22. ACT. vj.6. THEN, In the Apostle's esteemation, it is necessarie, for grounding of people in Religion, that they bee instructed, not onelie how the LORD founded the Christian Religion, and confirmed it, by extraordinarie Giftes of the holie Spirite, in the Primitiue Church: But, also, vvhat Offices, and Office-bearers, hee hath ordayned, for ordinarie edification, and ruling, and mayntayning of his Church▪ vntounto the ende of the worlde: that they may acknowledge such as are sent of GOD, and submit themselues vntounto them.
3. The Doctrine of Resurrection of the dead, hee maketh the fift poynct of the Catechisme: and of the last Iudgement, the sixt. VnderUnder which sixe, the summe of Christian Religion may bee compryzed; and in this order wherein they are set downe, may bee best learned, believed, and made vse of.
Vers. 3. And this will wee doe, if GOD permit.
BY this manner of speach, if GOD permit, hee TEACHETH vsus,
1. That a Preacher's endevour to instruct a people, can hauehave no successe, except GOD make way vntounto him, and concurre with him. 2. That hee who is busied in the most necessarie parte of GOD'S Service, suppose it were in wryting Scripture; let bee in ordinarie preaching, and wryting; must doe it with submission to GOD, to bee stopped in the midst of his worke, and cutted short; yea, and that in the midst of a meditated speach, if it so please GOD.
Vers. 4. For, it is impossible for those who were once enlightened, and hauehave tasted of the Heavenlie Gift, and were made Part-takers of the Holie Ghost,
Vers. 5. And hauehave tasted the good Word of GOD▪ and the Powers of the World to come;
Vers. 6. If they shall fall away, to renew them agayne vntounto repentance: seeing they crucifie, to themselues, the Sonne of GOD a-fresh, and put Him to an open shame.
1. MYNDING to stirre them vp, to make progresse in Knowledge, hee setteth before them the danger of Apostasie. THEN,
1. Hee praesupposeth, Except they studie to make progresse, they shall goe backwardes: and that going backwardes, tendeth to Apostasie: and that voluntarie, and complete Apostasie from knowne Trueth, doeth harden the heart from Repentance, and cutteth off a man from MercieMercy. 2. Hee accounteth our naturall securitie so great, that there is neede of moste fearfull threatninges, to awake vsus out of it. 3. That the onelie way to bee fred from Apostasie, is to bee ayming at a Progresse.
NEXT, OBSERVE, 1. That hee doeth not speake heere of everie sinne agaynst Knowledge, albeeit indeed those bee fearfull, and dangerous; but of Apostasie from Religion, and the Doctrine of Christ. 2. Not of the Apostasie of Ignorantes, who never were informed in the matter of Religion; but lightlie came, and lightlie went away: (allbeeit the shame done to Christ by them, is great, and grievous:) but of such, who after illumination, and feeling somewhat of the power of the Trueth, doe revolt. 3. Hee speaketh not beere of Apostasie of infirmitie, for feare, in …itte of a passion, or hastie passage of ones lyfe: But, of a voluntarie, and deliberate falling away, after cleare conviction of the Trueth. This is that Sinne agaynst the holie Ghost, which heere hee speaketh of. 4. Hee doeth not praesuppose heere, that an elect Chylde of GOD, and renewed, may fall into this Sinne: But, that a Professour, and some in the visible Church, may fall away, and die in this Sinne. (Nowe, a Professour may bee endewed with manie Giftes, and yet bee a Temporizer, and remayne vnrenewed inwardlie; and so may possiblie fall into this Ill▪) And, therefore, everie Professour should bee the more circumspect, because of the possibilitie of some mens Apostasie; and the more diligent to attayne to that Fayth which purifyeth the heart, and worketh by LoueLove, which fayleth not. 5. In telling what is the daunger of a Professour's Apostasie, the Apostle myndeth not to weaken anie man's Fayth, or to discowrage him from progresse making: But, by the contrarie, his intention is, that men strengthen themselues so much the more in the Fayth. And, therefore, such as hauehave felt no more in their owne esteemation, but these Tastinges, should bee so farre from discowragement, and faynting, that rather they must looke to a necessitie layde vponupon them, to make progresse in Fayth, and the fruites thereof, and to drawe neare to GOD, who can preserue them from falling away.
But, because some doe trouble themselues, and other some doe harden themselues in Errour, by this place, (as our intended brevitie will suffer) let vsus studie to giuegive some light to both Compare this place, with Vers. 9.10. &c. of this Chapter, to the ende. First, in these Verses, the 4.5. and 6. hee is speaking of Professoures in generall, conditionallie. But vers. 9.10. &c. hee is speaking to the true Believers amongst these Hebrewes, particularlie.
2. HEre in these Verses, are glorious Giftes, Illumination, and tasting of Spirituall thinges: There in those Verses, is Fayth, working by LoueLove, to the Glorie of IESVS, and Weale of HIS Saynctes. 3. Here are Men enrolled amongst Christians, so holden, and esteemed, both of themselues, and others: There are sensible Soules, in the feeling of Sinne, and feare of Wrath, and hope of MercieMercy, fleeing to IESVS, as to a Refuge, and casting the Ancre of their tossed Soules within the Vayle, where IESVS is in Heaven. 4. Here Men, receaving from the holie Ghost, good thinges: There Men, receaving from him, besyde these good thinges, better thinges also. 5. Heere thinges glorious indeede, yet not allwayes accompanying Salvation; but in some going before Saving Grace; in others, possiblie alone, without Saving Grace: But there are Saving Graces, alwayes joyned with Salvation. 6. Heere in these Verses, the Apostle is not confident, but such as hauehave receaved these thinges heere mentioned, may fall away, except they goe forwardes, and studie to make progresse. But there, in those Verses, the Apostle is perswaded, that they shall not fall away, but bee saved; and therevpon encowrageth them, to goe forwardes.
FROM THIS COMPARISON IT IS CLEARE, THEN▪ 1. That there is a possibilitie of the Apostasie of Professoures, and titular Saynctes; but not of the Apostasie of renewed soules, and true Christians, true Saynctes. 2. That there is ground of Feare, from these wordes, to such as are secure, and puffed vp with the conceat of their Spirituall Giftes; but not of those who in feare are fled to CHRIST. 3. That in this place, carnall confidence onelie is shaken in such, who as if they had done well anough, studie not to make progresse: but Fayth nowayes weakened in such, who still studie to advaunce, and make more and more progresse. 4. That heere fruitlesse Light, and fruitlesse Feeling, is called in question; but not Fayth, and labourious LoueLove, bringing out Fruites to CHRIST'S Glorie, and good of his Saynctes.
Agayne from this Comparison, it is evident, That the holie Ghost is Author, both of these common Spirituall Giftes, and of these speciall Saving Graces also. Of these common Giftes, hee is Author, as dwelling amongst Professours, and distributing good thinges vntounto all Professoures, that are in the visible house of his Church. But hee is Author of those Saving Graces, as dwelling in true Professoures, who are his owne house; bringing with himselfe better thinges than these Giftes, and Salvation also, vntounto them, infalliblie.
Thirdlie, from this Comparison, it is cleare, 1. That there are some Converts, externall, from the worlde, to the Church, who yet sticke in their naturalls; and are not, in the sense of Sinne, fledde vntounto CHRIST, for Refuge, nor converted, from nature, to Saving Grace; to whome the Apostle will not denye rowme in the Church, if they will studie to make progresse. And, 2. That illumination, and tasting of Spirituall thinges, may bee given as well to such, who are not renewed in their heart, as vntounto sound Convertes.
FOR, 1. The naturall man may bee convinced, That the Church is a blessed Societie, and joyne himselfe vntounto it. 2. Yea, chaunge his outward conversation, and cast off his pollutions which are in the worlde through last, and take himselfe to be ruled, outwardlie, by CHRIST'S Discipline, and call Him LORD, LORD. 3. And bee so blamelesse, before men, that hee may looke, with his Lampe, lyke a wyse Virgine, wayting for the Wedding; and yet bee a gracelesse Foole inwardlie. 4. Yea, hee may bee illuminated, not onelie by learning the literall knowledge of the Gospell, as men doe their Philosophie: but, also, may bee illuminated supernaturallie, with in-sight in manie profound thinges in the Scripture. For, supernaturall gifts may bee in a naturall and vnrenewed man, so as he may say to Christ, I hauehave prophesied in Thy Name, and yet bee vnrenewed in Christ's esteemation. 5. Hee may taste of the heavenlie Gift, partlie by historicall believing the trueth of the Gospell, partlie by contemplation of the trueth credited. Nowe, historicall fayth, is a taste of that heavenlie gift of justifying fayth, because it is a good degree towardes it: and contemplation of this trueth, bringeth a taste of the thing credited; and so of the heavenlie Gift revealed in the Gospell. For, the contemplation of everie trueth, bringeth with it, naturallie, a delectation, such as Philosophers doe finde in their studies. And the more eminent the trueth bee, no wonder the delectation bee the greater. For, manie heard Christ's gracious Sermons, and wondered, and believed his wordes to bee true: but Christ did not commit himselfe vntounto them; for hee knew what was in them. 6. Hee may bee made part-taker of the holie Ghost, and hauehave his share of Church giftes, distributed by the holie Ghost; so as hee can, from the light which the holie Ghost giveth him, answere other mens doubtes, comfort the feeble mynded, and edifie others in their fayth, by his speaches; yea, hauehave the gift of expressing his brayne light, both in conference to men, and in formall prayer to GOD, if hee bee a private man onelie: and if hee bee in publicke office, may hauehave the gift of formall preaching, and praying in publicke: yea, in those dayes of the Apostle, might hauehave had the extraordinarie gifts of Tongues, Prophesying, and Miracles working. Therefore, sayth Christ, Manie will say to mee in that day, Lord, Lord, hauehave wee not prophesied in thy Name? and in thy Name hauehave casten out Devils? and in thy Name done manie wonderfull workes? To whome Christ will aunswrre, I never knew you: Departe from mee, yee that worke iniquitie. MATT. vij.22.23. Nowe, this knowledge, convincing light, and giftes of vtterance, &c. are from the holie Ghost; or else, howe could such Apostates, as heere are descrybed, sinne agaynst the holie Ghost? 7. Hee may taste of the good Word of GOD: that is, finde sweetnesse in the Doctrine of the Gospell, and bee convinced of the Goodnesse and MercieMercy of GOD towardes sinners, shyning therein: yea, and by beholding the possibilitie of his owne salvation, vponupon this condition, If hee will sell all, and buy the Pearle, hee may taste of GOD'S Merchandize, in the blocking for them; besyde all the false joyes, & delusions, which hee may get by presuming of the certayntie of his owne salvation: and yet, in the meane tyme, as a foole, will not lay downe the pryce; will not renounce his earthlie, and beastlie affections; will not denye himselfe, and his owne corruptions: The care of this worlde, and the deceatfullnesse of Ritches, choaking the fruites of the Worde heard, as they who receaue the seede amongst thornes. Wherefore, in tyme of persecution for the Worde, hee may by and by bee offended, and quyte the Trueth, allbeeit with the stonie hearted hearers, in tyme of prosperitie, hee heard the Worde, and anone, with joye, receaved it, MATT. xiij.20.21.22. 8. Lastlie, hee may taste of the power of the worlde to come: that is, in contemplation of the Blessednesse promised to the Saynctes in Heaven, bee taken with admiration of it, yea, and hauehave a naturall desire of it, as Balaa… did, when vponupon such a speculation, he did wish to die the death of the Righteous, and to hauehave his last ende as his: and yet louelove the wages of Iniquitie so well, as hee quyte not his greede, for all his wish of Heaven. In a word; It is possible, that a man impenitent, and vnrenewed in his heart, may bee a glorious Professour, for his out ward behaviour, and hauehave fayre giftes; and yet make Apostasie from the trueth, when hee getteth a fit Temptation: or else, how should it bee possible, that the Devill should make glorious Professoures, and Church-men, in all Ages, Apostates, Persecuters, Betrayers of the Trueth to the Adversarie, VnderUnder-myners of the Church of Christ; Except they▪ vnderunder all their show, did lodge in their heart, the louelove of Money, and worldlie Ritches, more than the louelove of Heaven? the louelove of the prayse of men, rather than GOD'S Approbation? the lust of their fleshlie ease, and pleasure, more than the pleasure of OOD? the fleshlie feare of those that can kill the Bodie, more than of GOD, who can cast both Soule and Bodie into Hell? And, therefore, no wonder, if for satisfaction of their Ambition, Avarice▪ Lustes, and earthlie Affections, they become readie to sell CHRIST, and His Trueth, and His Church, and their Countrey, and All, when they find their Mer…hand, and the beloved Pryce offered vntounto them.
4. OBSERVE HEERE; HOW glorious soever these Illuminations, and Giftes, and Tastinges seeme, yet there is no farther heere graunted, but Tastinges, to such rotten Professoures. That which they get, is eyther onelie in the Brayne, by Knowledge; or, if there bee anie Feelinges, they are but sleeting Motions, slowing from temporarie grounds, which proceede not from anie Spirituall lyfe in the man, nor from a roote in himselfe: that is, not from the Spirit dwelling in him. Such feelinges doe neyther foster, nor strengthen him, for anie Spirituall Obedience; but evanish, without chaunging the heart. It is true, all that the Godlie get, in comparison of what hee shall get, is but Tastinges: Yet, in comparison of these fruitlesse tastinges of the vnsound Professoures, that which hee getteth, is true Eating, and Drinking, a reall Feeding; holding his soule in lyfe, and enabling him to worke the workes of GOD; to mortifie his Lustes, and serue GOD in his spirite.
5. OBSERVE, That heere hee doeth not challenge those who hauehave felt these Tastinges, for vnsound, nor threaten them, if they holde on, and make progresse. THEN, 1. The having of Illumination, and spirituall Giftes, and tastinges of heavenlie thinges, is not to bee lightlie esteemed of; but acaccounted as steppes, and degrees, vntounto a farther progresse: vvherefrae, as it is possible some fall away; so it is a piece of Advauncement, to encowrage men to goe on, that they fall not away. 2. There is no daunger in having this Illumination, o… these light Tastinges: But all the hazard is, to rest vponupon them, and not to tende towardes Perfection; or, to fall away, after receaving so much Encowragement. 3. And, therefore, wee must not rest on Illumination, or common giftes, howe glorious soever; nor tastinges, and feelinges, howe sweete soever: but seeke still in to a more neare Communion with CHRIST, and still more to mortifie our lustes▪ and still to abound in the Fruits of LoueLove to CHRIST▪ and His Church.
Vers. 6. If they shall fall away, to renewe them agayne vntounto Repentance; seeing they crucifie, to themselues, the Sonne of GOD a-fresh, and put Him to an open shame.
1. HEE sayeth not, It is impossible they shall bee saved; but, that they shall bee renewed by Repentance. THEN, Apostates salvation, is not impossible, but because their repentance is impossible: and where Repentance is, there is no impossibilitie of salvation; but a certayntie of salvation rather. For, Hee that giveth the Repentance, Hee declareth His purpose, to giuegive Remission also.
2. Hee giveth a reason, why they cannot get Repentance; Because they, maliciouslie, renounce Christ, and crucifie Him a-fresh vntounto themselues. That is, drawe on the guiltinesse which His Enemies who crucified Him, did lye vnderunder, by Apostasie, allowing their crucifying of Him. THEN,
1. An Apostate from CHRIST'S Doctrine, doeth CHRIST as open shame as hee can; and sayeth, in effect, of CHRIST, that His Doctrine is false, and not to bee mayntayned. 2. An Apostate alloweth Iudas, and the Iewes, for crucifying of CHRIST; and accounteth CHRIST no other worthie, than so to bee dealt withall. 3. Renouncing of CHRIST, maketh Repentance impossible: For, Hee is a Prince, to giuegive Repentance vntounto ISRAELL. And, therefore, hee who will not quyte CHRIST, nor His true Doctrine, is not debarred from Repentance having, nor from Salvation.
Vers. 7. For, the earth, which drinketh in the rayne that commeth oft vponupon it, and bringeth foorth Herbes, meete for them by whom it is dressed, receaveth Blessing from GOD.
Vers. 8. But that which beareth thorns, and briers, is rejected, and is nigh vntounto cursing; whose ende is to bee burned.
HEE giveth a reason of the punishment of Apostates, from the lesse, to the more, vnderunder a similitude from Land-labouring, thus: As GOD blesseth such men, who, after paynes taken on them, bring foorth the Fruites of good Workes; So doeth Hee curse those, who, after paynes taken on them, doe bring foorth but evill workes. And if it bee but equitie, that GOD curse Professoures, who bring foorth but evill fruites in their lyfe; Much more equitie Hee should curse Apostates, who professe open hostilitie agaynst Him.
The similitude SHOWETH, 1. That men are lyke vnmanured land, before they bee brought within the Church: but after they are made part-takers of the Gospell, then are they lyke manured Land, within Hedges, GOD'S Husbandrie. 2. That such as begin to bring foorth Fruites worthie of Repentance, GOD blesseth, and maketh more fruitfull. 3. That the Meanes of Grace, vnderunder the Gospell, are to our Soules, as Rayne, and Labouring, and other Husbandrie is to the Ground.
Vers. 8. But that which beareth Thorns and Brieres, is rejected, and is nigh vntounto cursing; whose ende is to bee burned.
THE Similitude SHOWETH, 1. That a man may perish, for not bringing foorth the Fruites of the Gospell, allbeeit hee fall not into the sinne agaynst …he holie Ghost. 2. That there is as great reason, why GOD should cast away a man, who amendeth not his lyfe by the Gospell, as that an Husband-man should giuegive over labouring of a piece of evill ground. 3. And, by this meanes also showeth, That God's most severe Iudgements, hauehave, all of them, moste equitable reasons. 4. That there is a necessitie of bringing foorth the Fruites of Well-doing, if a man would be free of the Curse, eyther of Apostates, or of the barren Land.
Vers. 9. But, Beloved, wee are perswaded better thinges of you, and things that accompanie Salvation, though wee thus speake.
1. HEE mittigateth his threatning of them, for feare of hurting their Fayth: Beloved, sayth hee, wee are perswaded better thinges of you, though wee thus speake. THEN, 1. A Preacher may threaten, fearfullie, those of whome hee hath good hopes; yet with prudencie, lest hee harme them. 2. And people threatened, must beware of weakening their owne Fayth: knowing, that threateninges are not vsed to weaken Fayth; but to put away Securitie, and Sloathfullnesse.
2. Hee taketh his Assurance of them, from such thinges as accompanie Salvation. THEN,
In the Fruites of Fayth, there are Markes, and Evidences, of a man's salvation to bee found, which may giuegive a charitable perswasion of their blessed Estate, to such as knowe them.
Vers. 10. For, GOD is not vnrighteous, to forget your worke and labour of louelove, which you hauehave showed towards His Name, in that yee hauehave ministred to the Sayncts, and doe minister.
1. THE reason of his good hopes of them, is their by-gone, and present Fruites of LoueLove towards CHRIST'S Name, and His Sayncts. THEN, 1. The Workes of LoueLove, done for the Glorie of CHRIST, or to His Sayncts, for CHRIST'S sake, from tyme to tyme, as GOD giveth occasion, are evident Markes of a man's salvation; and, more sure Tokens of saving Grace given, than Illumination, and Tastinges, spoken of before. 2. No louelove is to be reckoned for LoueLove, but working LoueLove. 3. No workes are right Workes, which flowe not from LoueLove, to CHRIST.
2. Of such Workes, hee sayeth, that GOD is … vnrighteous, to forget them: and so prooveth their Salvation, because such Fruites accompanie Salvation. THEN, 1. With the Grace of laborious LoueLove towardes CHRIST'S Name, the Grace of Salvation doeth goe in companie. 2. Iustice doeth agree with Grace, in the Rewarde of Well-doing; because the Rewarde is graciouslie promised; and Righteousnesse maketh Promises to bee performed. 3. The man that loveth CHRIST … deede, and in trueth, hath that which is moste …errible in GOD, for the Pawne of his Salva…ion; even His Iustice.
3. These are they whome hee reprooved, for weak…esse of Knowledge, Chap. v. Vers. 12. whome … hee commendeth, for their good Affection, and …ites. THEN, 1. Meane knowledge, if … bee sanctified, and sound, will bee fruitfull in the …orks of LoueLove. 2. This Vertue of LoueLove, is no ex…use for sloathfull following of the Meanes of Know…edge: wee must growe in LoueLove, and grow in Know…edge also.
Vers. 11. And wee desire, that everie one of you doe showe the same diligence, to the full assurance of hope, vntounto the ende.
1. HEE exhorteth, to continue diligent, vntounto the ende. THEN, 1. The diligent hauehave neede of exhortation, to goe on. 2. Exhortation to perseverance, Importeth not suspicion of falling away; but serveth to farther Perseverance rather▪ 3. No other Tearme-day is set to our diligence, but the ende. No licence to slacke, or giuegive over.
2. The ende of their going on in diligence, is their f…ll assurance of hope. THEN,
1. Whatsoever measure of assurance men hauehave, they may yet obtayne a fuller measure of it. Still wee must studie to growe. 2. Constant diligence in the works of LoueLove, is the readie meane to foster and augment our Assurance. 3. Christian Hope is not a Conjecture, or Probabilitie, but an Assurance.
Vers. 12. That yee bee not sloathfull: but followers of them, who through Fayth and Patience inherite the Promises.
1. HEE setteth the Example of the Fathers before them, to bee imitated. THEN,
1. So manie examples as wee hauehave in Scripture, of the Godlie gone before, as manie Leaders, and Encowragers must wee reckon our selues to hauehave. 2. The Paynfull, and not the Sloathfull, are the true Imitators of allowed Examples. 3. In the Way to Heaven, there are manie things befalling vsus, which make it vnlyklie wee shall come there: for which cause, there is neede of Fayth. 4. A tyme must interveane, and troubles also, ere Heaven bee possessed: There is, therefore, neede of Patience also.
2. They inherite the Promise, sayeth hee. THEN, 1. The moste patient and paynfull Servauntes of GOD, get not Heaven by Merite; but by Inheritance. 2. They get not Heaven by Merite; but by Promise. Now, the Promise is of Grace.
Vers. 13. For, when GOD made promise to Abraham, because Hee could sweare by no greater, Hee sware by Himselfe;
Vers. 14. Saying, Surelie, blessing, I will blesse thee; and, multiplying, I will multiplie thee.
Vers. 15. And so after hee had patientlie endured, hee obtayned the Promise.
1. FOR manie Examples, he bringeth one of Father Abraham, from Genes. xxij. vers. 16.17. and maketh vse of it by application.
THEN, Because wee can not hauehave all Examples at once before our Eyes, wee shall doe well, for severall dueties, to hauehave some select Examples singled out, for our owne more readie vse.
2. Hee doeth not bring foorth all Abraham's Vertues, but such as made for his purpose.
THEN, When fit Examples are found out, those poynctes which moste serue for our edification, must bee moste in our Eyes.
3. Hee marketh, first, the Promise made: next, the confirmation of it, by an Oath: then, the fast and constant holde layde on it, by Abraham: last, the fruite of the holding fast; Hee obtayned the Promise. THEN, 1. In the Example of Believers, the nature of the Promise, and howe they came by it, must especiallie bee marked, for helping of our Fayth. 2. Preachers hauehave Paul's Example heere, howe to handle a Text.
4. Hee setteth Abraham's Obtayning, for a Pawne of their Obtayning; allbeeit hee knewe their Fayth should bee weaker, in degree, than Abraham's.
THEN, In making vse of Examples, it must bee helde for a ground, that the honest and vpright Imitators, allbeeit weake, shall finde the same successe, that the stronger, gone before them, hauehave found.
Vers. 16. For, men, verilie, sweare by the greater: and an Oath for confirmation, is to them an ende of all stryfe.
1. THE Apostle beeing about to comment vponupon this Oath, first, bee showeth the ende of an Oath amongst men, vers. 16. and then, the vse of the Oath made to Abraham thereafter. 1. Men sweare by a Greater, sayeth hee, that the authoritie of him by whome they sweare, may ratifie the Oath, one way, or other. But GOD hath not a greater: and, THEREFORE, Himselfe, and all His, is layde in pawns, to make His Oath good. 2. Hee who is the Greatest, and giveth authoritie, and weyght, to all Oathes amongst men, must bee esteemed worthie to giuegive weyght, and authoritie, to His owne Oath. This is the Force of his reasoning.
2. The ende of an Oath, is to ende Controversie. Then, this similitude IMPORTETH. That as long as wee are in missbeliefe, there is a Controversie betwixt GOD and vsus: wee testifying, that wee are in suspicion of His good affection towardes vsus, and of His Promise keeping vntounto vsus: and GOD is offended with vsus, for our wicked thoughtes, entertayned of Him.
3. GOD hath sworne His Promise to vsus, to take away the Controversie. THEN, 1. A man could condescende no farther, to giuegive his partie satisfaction, nor GOD hath condescended to satisfie vsus. 2. Except wee will denye GOD the honour, which wee can not denye vntounto an honest Man▪ wee must belieue the sworne Covenant of GOD▪ and particular Articles thereof. 3. Except wee belieue, the Controversie remayneth; yea, and is doubled, after the Oath.
Vers. 17. Wherein GOD, willing more aboundantlie to show vntounto the Heyrs of Promise, the immutabilitie of His Counsell, confirmed it by an Oath.
1. ONE of the endes of GOD'S swearing to Abraham, is the Confirmation of the Faythfull, or the Heyres of Promise, concerning the vnchangeablenesse of GOD'S Counsell, in making the Promise. THEN, Everie Believer hath the same ground of Certayntie with ABRAHAM; seeing the Oath sworne to ABRAHAM, is sworne for their Confirmation.
2. Hee calleth Believers by Isaak's style, Heyres of the Promise. THEN, Believers are all reckoned by GOD, as so manie Isaaks, and intituled with Isaak, to bee Heyres of Abraham with him, and Heyres of the Good promised to him, and Heyres begotten by the force of GOD'S Promise, and Word, and not by the force of nature.
And, certaynlie, allbeeit the Law serue for a Preparation, yet it is the Gospell, and the Word of Promise, which pulleth in the heart of a man to GOD, in louelove, as a reconciled Father, and converteth him. Wherefore, even because of the Believers begetting to GOD, by the immortall Seede of the Word of Promise, he may bee called the heyre of Promise also.
3. By the Oath GOD declareth himselfe willing to showe the immutabilitie of his Counsell, concerning the Salvation of Believers. THEN,
1. As manie as belieue in IESVS, and are begotten by the Promise, are fore-ordayned, in GODS Counsell, for Salvation. 2. The Purpose and Counsell of GOD, concerning such mens Salvation, is immutable. 3. GOD will hauehave Believers knowing this His Counsell, concerning themselues, and their Salvation, and assured of the immutabilitie thereof. 4. HEE will hauehave the sworne Promise made to Abraham, and his Seede, serving in particular, to the Heyres of Promise, or Believers, to make evident this His Counsell to them in particular, as well as to Abraham, because Hee sware to Abraham, to showe them this His Purpose.
4. By the Oath hee sayeth, GOD is willing more aboundantlie, to showe the immutabilitie of His Counsell. THEN,
1. Till the immutabilitie of the LORD'S Counsell, concerning our Salvation, bee layde holde vponupon. Fayth can not bee steadfast, as the LORD would hauehave it. 2. GOD is willing, that wee shoulde looke in vponupon His Counsell, by the Eye of Fayth, and reade our Names written in Heaven, in His Decree: and so bee made sure. 3. The Promise of Salvation, or of the Blessing to Believers, is of it selfe sufficient anough for Assurance, allbeeit it were not sworne: and the Oath is, added, not of necessitie, for anie weaknesse of the trueth of the Promise; but out of super-aboundant good will, to hauehave vsus made sure. 4. It behooveth to be most pleasant to GOD▪ that Believers hauehave full assurance of Fayth, and overcome all doubting, seeing Hee sweareth the Promise, onelie for this ende.
Vers. 18. That by two immutable things, in the which it was impossible for GOD to lie, we might hauehave a strong Consolation, who hauehave fled for refuge, to lay holde vponupon the Hope set before vsus.
ANother ende of the Oath, is, That with assurance the Believer may hauehave strong Consolation, vponupon solide groundes.
1. But howe descrybeth hee the Believers, to whome this Comfort is allowed? Wee, sayeth hee, who hauehave fled for refuge, to lay holde vponupon the Hope set before vsus. That is, Wee, who to flee from deserved wrath, hauehave taken our course towards IESVS; in hope to get the Salvation offered vntounto vsus in Him. Fleeing for refuge, a similitude, whether from nature, or from the ordinance of Moses Lawe, NVMB. XXXV. vers. 6. GIVETH VSUS TO VNDERSTAND, 1. That everie true Believer, of necessitie, must be… sensible of his owne sinnes, and the deserved Wrath of GOD persuing him for sinne. 2. Must hauehave this esteemation of IESVS, That Hee is both a readie, and sufficientlie strong Refuge, to saue a man from Sinne and Wrath, when hee runneth towardes Him. 3. That in this sense of Sinne, and Wrath, and good esteemation of CHRIST, hee set his Face towardes Him onelie: avoyding all by-wayes, leading else-where, than to this Refuge; and running for death and lyfe, to be found in Him.
2. Agayne, whyle hee sayeth, To lay holde vponupon the Hope set before vsus, hee giveth vsus to vnderstand, 1. That in CHRIST, our Refuge, not onelie is there deliverance from persuing Wrath; but also Eternall Lyfe to bee found, as it is set before vsus in the Gospell. 2. That the Believer must hauehave Hope, to obtayne this Offer. 3. And, as hee is driven, by Feare of the Lawe, vntounto CHRIST; So must hee also bee drawne, and allured, by this Salvation set before him; gripping vndeserved Grace, as well as fleeing deserved Wrath.
3. Whyle hee descrybeth the Believer, after this manner, as the man to whome all these thinges appertayne, hee TEACHETH vsus,
That, Whosoever findeth himselfe in anie trueth, to bee such a one as heere is descrybed, so driven, and so drawne to CHRIST; fleeing from Sinne and Wrath, and running on to CHRIST, in Him alone to bee saved; may bee well assured, hee is a man endewed with saving Fayth, One of Abraham's Children, An Heyre of Promise, One of the societie of the Saynctes, and fellowship of the Apostles▪ whome the Apostle heere taketh in with himselfe, in this Text; A Man in GOD'S Counsell, Fore-knowne, Elected, Predestinated: A Man to whome GOD intended both to speake and sweare, in Abraham's person; to whome GOD alloweth both strong Consolation heere, and the Possession heere-after of what-so-ever is set before him, in the Offer of the Gospell.
4. The ende of the Oath; That wee might hauehave strong Consolation, by two immutable thinges, (that is, GOD'S Promise, and GOD'S Oath) in which it is impossible that GOD should lie.
THEN, 1. The Consolation which GOD alloweth vponupon the Faythfull, is strong, able to overcome the Challenge of Sinne, feare of Iudgement, Death, and Hell, and feeling or fearing of anie miserie what-so-ever. Other consolations are but weake, in comparison heereof, and can overcome none of these. 2. GOD hath layde immutable Groundes for this Consolation; His vnchangeable Promise, and His vnchangeable Oath. 3. GOD can not lie, nor deceaue, whether Hee say, or sweare. 4. His nature maketh this impossibilitie of lying, and immutabilitie in promising, and swearing. 5. GOD alloweth this strong Consolation, to come by Fayths resting on these two immutable thinges, His Promise, and Oath. So that the lesse a man apprehende the groundes of his Fayth to bee solide, the lesse hee shall bee comforted: and the more hee applye the Promise to himselfe, and apprehende the vnchangeablenesse of the Promise and Oath of GOD, the more strong shall his Consolation bee.
Vers. 19. Which Hope wee hauehave as an Ancre of the Soule, both sure, and steadfast; and, which entereth into that within the Vayle,
Vers. 20. Whither the Forer-unner is for vsus entered; even IESUS: made an High Priest for ever, after the Order of Melchisedek.
1. HEE hath tolde the soliditie of the grounde wherevpon the Believer doeth rest: and nowe hee showeth the stabilitie of the grippe which the Believer taketh of these groundes, in the similitude of the grippe which a Shippes Ancre taketh, beeing casten on good ground. In the former Verse, by Hope, was meaned the thing hoped for, and layde holde on by Hope. In the Relatiue, which, in this Verse, hee vnderstandeth the Hope which doeth laye holde. In the similitude of an Ancre casten out of a Shippe, HEE GIVETH VSUS TO VNDERSTAND, 1. That allbeeit wee hauehave not gotten full Possession of the Promises in this lyfe, yet wee get a grippe of them, by Fayth, and Hope. 2. That Hopes grippe is not a slender imagination; but solide, and strong, lyke the grippe of an Ancre. 3. That the Believer is not exempted from some tossing of Trouble, and Temptations, whyle hee is in this Worlde; yea, subject, rather, to the same, as a Shippe vponupon the Sea. 4. That what-so-ever tossing there bee, yet all is safe: The Soules Ancre is casten within the Heaven: The Soule is sure.
2. Hee giveth the Ansre all good Properties: It is weyghtie, solide, and firme: It will not dryue, nor bowe, nor breake, it is so sure, and steadfast. Agayne, it is sharpe, and piercing: It is entered into that within the Vayle; that is, into Heaven, represented by the Sanctuarie beyonde the Vayle. And so the Grounde is good, as well as the Ancre, to holde all fast.
Vers. 20. Whither the Fore-runner is for vsus entered; Even IESUS: made an High Priest for ever, after the Order of Melchisedek.
1. HEE commendeth our Ancre-Ground for this, That CHRIST is there, where our Ancre is casten, as our Fore-runner. In continuing the Comparison, and calling CHRIST our Fore-runner, HEE BRINGETH TO MYNDE,
1. CHRIST'S beeing once in the Shippe of the Militant Church, tossed, and tempted as others, allbeeit without sinne; 2. That Hee is nowe gone a-shoare, to Heaven, where the Shippe of the Church is seeking to land. 3. That His going a-shoare, is as our Fore-runner: and so His landing is an Evidence of our landing also, who are to followe after Him. 4. That His going before, is to make easie our Entrie. Hee is Fore-runner for vsus, for our behoofe, to prepare a place for vsus. 5. That our Ancre is, where CHRIST is; and so must bee the surer, for His beeing there, to holde all fast, till Hee drawe the Shippe to the shoare.
2. CHRIST is entered into Heaven, and made an High Priest for ever.
THEN, 1. CHRIST in Heaven, is invested in an Office for vsus. 2. His Office is the High Priesthoode: The Trueth, and Substance, of the Typicall Priesthoode. 3. His Office is for ever: and so, for the Benefite of all Ages: that wee nowe, as well as others before vsus, may hauehave the Benefite of His Intercession.
3. He is said to be made an high Priest, after his entrie in Heaven. THEN, Albeit Christ was Priest for His Church from the beginning, yet was it never so declared, as after His Ascention, when Hee sent downe Blessings sensiblie vponupon His Church: since which tyme, Hee doeth so still.